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Sefer Chafetz Chayim םייח ץפח רפס
Hilchot Esurei Rechilut תוליכר ירוסיא תוכלה
Kelal Tet - Halachah 1 א הכלה - ז ללכ

deprived the poor man of a livelihood (as Rashi explains at the beginning ,ןירִוּסִּאה לדֶֹגּ בֹשׁחל וּנאבּ םִא הנִּהו .שׁרָדְִמּה תיבבּ הז
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of perek “Ha’omer,” citation beginning with the words “Is called”), how
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much even more so is this person a Rasha here in our case where he gains ןיאו( יֵעבִּמ אלו .רֹפּסִלִּמ וּבּרַ ,הזּה לגּרְַמה ידֵי לע וּאבֶּשׁ
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nothing for himself in conveying his gossip since he does not have any
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involvement in this partnership and since he was not interested in a job דיגּהל רוּסאדּ ,יִמ םִע ןידּה רוּרבבּ עדֵוֹי וֹניא םִא )רַמוֹל ךְירִָצ
placement for himself. The fact of “not gaining anything for himself” ,רוּרבבּ עדֵוֹי אוּה םִא וּלִּפא אלּא ,םהֵמ דחא לֶשׁ ויִבאל
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applies to all of the coming illustrative examples. In all these cases, this
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person \ speaker merely prevents his fellow Jew from gaining a benefit לֶשׁ ויִבאל דיגּהל וֹל ןיא ןכ יִפּ לע ףא ,דחאה םִע ןידּהדּ
and this gossip characterizes the speaker as “evil.” This same concept is
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expressed in Choshen Mishpat in section #237, in the first sub-paragraph ללכִבּ ןמּקַל םירִאֹבְמה םיִטרְָפּה וּמלְשׁנ ןכּ םִא אלּא ,ינֵשּׁה
as follows: Someone who is transacting to buy merchandise and another .םָשׁ ןיּע ,'ט
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person comes along and buys it first is called a “Rasha” and this same
law applies to someone applying for a job and someone else steps in and
grabs it first. (Please see that reference). In our discussion, all of the cited
Authorities are in unanimous agreement that this person is called “evil” ה"הגה
since in doing what he did he never intended to gain a real benefit for
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himself (his actions were malicious and he is a Rasha). ףיִעס 'י ללכִבּ 'א קלחבּ ליֵעל וּנבַתכֶּשׁ וֹמכּ ,וֹבּרַ לע ןידּה אוּהו *
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I elaborated on this subject in order that anyone who carefully reviews הּל וּרמאו וּלזא ).ע ףדּ( ןיִשׁוּדּקִבּ אָתיִאֶשּׁ המִּמ תוֹשׁקְהל ןיאו .'ה
these laws will realize that these kinds of comments are absolute Lashon ברַדּ אחוּלְשׁ םָשׁ היה זאדּ טוּשׁפדּ ,'וּכו הדוּהי 'רל )וֹל וּרְמאו וּכלה(
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Hara and absolute Rechilut unless the conditions are fulfilled that are
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detailed further on in this Kelal. And what I wrote (RK9/1) “in some םוּשִּׁמ הּבּ תילו ,'רטנ' ליִחְתמּה רוּבּדּ םָשׁ י"ִשּׁרַבּ חכוּמדְִכו( הדוּהי
venture” is inclusive of all of the illustrative examples that I will bring at הזִּבּ דחאֶשּׁ המ ,ןידּ תיבּ ינְפִל ךְכּ רחא רפּסְמ אוּה םִא ,אָשׁיִבּ אנָשִּׁל
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the end of this sefer with G-d’s help.
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טפְּשִׁמּה ןֶשֹחבּ ןיּעו ,ירְֵתּ יבכּ ןמיהְמ אוּה םגו ,ןידּ תיבּ תא וֹא וֹתוֹא
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ןכּ םגּ הדוּהי ברַ ביִשׁה יִכהלוּ ,)םָשׁ הלוֹגּה ראבִבוּ 'ח ןמיִס ףוֹסבּ
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Daily Halacha: 17 Tevet, 17 Eyar, 17 Elul; Leap Year- 26 Tevet, 6 Eyar, 16 Elul
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.ןנבּרַדּ אחוּלְשׁ רֵעִצדּ ףוֹסּבל
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Mekor Hachayim
RK9/ . If an “observer” sees a fellow Jew about to form a
partnership in some venture with someone else and realizes that the םייח םימ ראב
partnership would result in a bad outcome, he is obligated (1) to ,ערה ןושלב היהש םירמד השעממ .השא וא שיא )א(
warn him in order to save him from a bad loss but he must comply
with the five conditions that I will explain shortly. קלחב ליעל ןייע ,'וכו ויבא לע ש"מו .תוליכרב ןידה אוהו
.תשרופמ ארמג הזל ונאבהש 'כ ק"ס ח"מבב 'י ללכב 'א
Be’er Mayim Chayim םעטה יפל םגו .ךימע ללכב אוה םגד טושפ .ןטק )ב(
(RK9/1/1)-(1).. he is obligated: In order not to astound you, the reader, םינדמ ררועתמ ז"יעש תוליכרה רוסיא לע םלוכ ובתכש
because I was so quick to say that this “observer”- (“Reuven,”) must go ,הזה ללכב כ"ג ןטק כ"א ,םילודג םיקזנ הזמ אובל ליגרו
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